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1
Nowak, Kamil. "Nierozróżniający wgląd w medytacji buddyzmu chan i jego wczesnobuddyjskie analogie." Argument: Biannual Philosophical Journal 7, no. 1 (June 1, 2017): 97–110. http://dx.doi.org/10.24917/20841043.7.1.5.
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Undifferentiating insight in the Chan Buddhist meditation and its early Buddhist analogies: In the paper a comparative analysis of Chan Buddhist meditation and the early Buddhist meditation has been conducted. In the first part the meditational instructions present in Zuochan yi and the corresponding texts of Chinese Buddhism have been demonstrated. Subsequently, based on those texts, the ideal type of Chan Buddhist meditation is created. The second part consists of the analysis of Aṭṭhaka‑vagga with the corresponding motifs from the other Pali Canon Suttas. The last part consists of a comparative analysis of the ideal type of Chan Buddhist meditation and meditation as shown in Aṭṭhaka‑vagga. The whole of the analysis aims at demonstrating the topos common for the early Buddhist tradition and Chan Buddhism.
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Williams-Oerberg, Elizabeth, Brooke Schedneck, and Ann Gleig. "Multiple Buddhisms in Ladakh: Strategic Secularities and Missionaries Fighting Decline." Religions 12, no. 11 (October 27, 2021): 932. http://dx.doi.org/10.3390/rel12110932.
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During fieldwork in Ladakh in July–August 2018, three authors from Asian studies, anthropology, and religious studies backgrounds researched “multiple Buddhisms” in Ladakh, India. Two case studies are presented: a Buddhist monastery festival by the Drikung Kagyü Tibetan Buddhist sect, and a Theravada monastic complex, called Mahabodhi International Meditation Center (MIMC). Through the transnational contexts of both of these case studies, we argue that Buddhist leaders adapt their teachings to appeal to specific audiences with the underlying goal of preserving the tradition. The Buddhist monastery festival engages with both the scientific and the magical or mystical elements of Buddhism for two very different European audiences. At MIMC, a secular spirituality mixes with Buddhism for international tourists on a meditation retreat. Finally, at MIMC, Thai Buddhist monks learn how to fight the decline of Buddhism through missionizing Theravada Buddhism in this land dominated by Mahayana and Vajrayana Buddhism. Paying attention to this multiplicity—to “multiple Buddhisms”—we argue, makes space for the complicated, ambiguous, and at times contradictory manner in which Buddhism is positioned in regards to secularism and secularity.
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Zielke, Zoe. "Contesting Religious Boundaries with Care: Engaged Buddhism and Eco-Activism in the UK." Religions 14, no. 8 (July 31, 2023): 986. http://dx.doi.org/10.3390/rel14080986.
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The word “Buddhism” conjures up a variety of images and connotations: monks meditating on hilltops, mindfulness, cheerful Buddha caricatures. It is unlikely that these depictions suggest engagement with societal issues. And yet, this is precisely what many Buddhist communities and traditions are involving themselves in around the world. Often referred to as “engaged Buddhism”, this development in the Buddhist tradition refers to the application of Buddhist principles and practices to situations of social and environmental suffering. Nevertheless, there are critics of this emerging trend who contend that Buddhists should refrain from engaging in societal issues, believing that such involvement contradicts the teachings of the Buddha and distracts from the ultimate goal of liberation. Built on two years of ethnographic research, this paper explores the ways in which a particular environmentally engaged Buddhist group known as “Extinction Rebellion Buddhists” adapt their religious beliefs and practices in response to the challenges posed by the Anthropocene, where concerns for our collective world have resulted in increasing interest in the ways in which humans actively care for the environment. In reformulating Buddhist principles and meditation as a “politics of care”, care becomes a tool for change, with the group not only confronting the pressing issues of the Anthropocene but also disrupting Buddhism’s traditionally inward-looking, other-worldly tendencies, carving out space for autonomy and transformation within the broader landscape of UK Buddhism.
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Foxeus, Niklas. "“I am the Buddha, the Buddha is Me”: Concentration Meditation and Esoteric Modern Buddhism in Burma/Myanmar." Numen 63, no. 4 (June 15, 2016): 411–45. http://dx.doi.org/10.1163/15685276-12341393.
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In postcolonial Burma, two trends within lay Buddhism — largely in tension with one another — developed into large-scale movements. They focused upon different meditation practices, insight meditation and concentration meditation, with the latter also including esoteric lore. An impetus largely shared by the movements was to define an “authentic” Buddhism to serve as the primary vehicle of the quest for individual, local, and national identity. While insight meditation was generally considered Buddhist meditationpar excellence, concentration meditation was ascribed a more dubious Buddhist identity. Given this ambiguity, it could be considered rather paradoxical that concentration meditation could be viewed as a source of “authentic” Buddhism.The aim of this article is to investigate the issue of identity and the paradox of authenticity by examining the concentration meditation practices of one large esoteric congregation and tentatively comparing its practices with those of the insight meditation movement. It will be argued that the movements represented two varieties of so-called modern Buddhism (rationalist modern Buddhism and esoteric modern Buddhism) drawing on different Buddhist imaginaries and representing two main trends that are largely diametrically opposed to one another. They therefore represent two ways of constructing an individual, local, and national identity.
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Kossakowski, Radosław. "Umysł i życie — rzecz o pewnym dialogu dla zdrowia emocjonalnego." Kultura i Społeczeństwo 50, no. 1-2 (March 30, 2006): 293–305. http://dx.doi.org/10.35757/kis.2006.50.1-2.13.
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The text relates to the attempt of constructing the common framework for the development of positive emotions by the world of science and buddhism. Scholars and buddhists (including the XIVth Dalai Lama) are trying to draw upon the practical and theoretical output of both traditions within the Mind and Life Institute conference. As a result of such dialogue we witness the emergence of therapeutic programs using the techniques of buddhist meditations (various traditions of this religion) in psychological clinics as well as pain and stress management centers. Buddhist meditation may complement rich plethora of methods used by western psychologists.
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McKinley, Alexander. "Fluid Minds: Being a Buddhist the Shambhalian Way." Buddhist Studies Review 31, no. 2 (January 15, 2015): 273–91. http://dx.doi.org/10.1558/bsrv.v31i2.273.
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What are the criteria for counting something as Buddhist? This discipline-defining question has become increasingly perplexing as Buddhism is transmitted across the globe, taking new forms as it adapts to new contexts, especially as non-Buddhists increasingly come to participate in the meditation activities of Buddhist communities in the West. Through an ethnographic analysis of a Shambhala center in the southern United States, this article suggests that the best way to talk about such groups is neither through categorizing membership demographics, nor by ranking the different degrees of Buddhism practiced in Shambhala as more or less authentic, but rather by focusing on how the group ultimately coheres despite inevitable differences in opinion. Thus instead of defining what is ‘authentically’ Buddhist among Shambhalians, this article tracks the manner in which certain Buddhist forms of signification (especially meditation) are shared regardless of personal religious identities, forging a community through common interest.
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Yeom, Joongseob. "A study on participation experiences of Seon(禪) Buddhism meditation program beginners: focusing on abyssal meditation." Journal of Meditation based Psychological Counseling 30 (December 31, 2023): 31–45. http://dx.doi.org/10.12972/mpca.20230008.
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Purpose: The purpose of this study is to explore the process and experience of abyssal meditation based on Zen meditation for beginners in Seon(禪) Buddhism meditation. Method: This study conducted unstructured interviews with 40 people who first encountered Seon(禪) Buddhism meditation, and then analyzed them using a qualitative research method by consensus. Results: As a result of the analysis of this study, 6 categories and 25 subcategories were derived, centering on two areas: the first Seon(禪) Buddhism meditation experience of Seon(禪) Buddhism meditation beginners through the Seon(禪) Buddhism meditation program and the change experience through participation in the Seon(禪) Buddhism meditation program of Seon(禪) Buddhism meditation beginners. Looking at the main categories, first, as a result of examining the first Seon(禪) Buddhism meditation experience of Seon(禪) Buddhism meditation beginners, three categories were derived: ‘Abyss experience through first Seon(禪) meditation’, ‘Positive experience through first Seon(禪) Buddhism meditation’, ‘Experience the difficulty of meditation through first Seon(禪) Buddhism meditation’. Second, as a result of examining the experience of change through Seon(禪) Buddhism meditation beginners’ participation in the Seon(禪) Buddhism meditation program, three categories were derived: ‘Changes in Abyss Experience through Seon(禪) Buddhism Meditation’, ‘Changes in Positive Experiences through Seon(禪) Buddhism Meditation’, ‘Changes in Meditation Difficulty Experiences through Seon(禪) Buddhism Meditation’. Conclusion: The results of this study are significant in that they presented the traditional East Asian meditation as an alternative method tailored to modern needs by confirming the effect of Abyssal Meditation based on Seon(禪) Buddhism meditation.
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ROŠKER, Jana S. "Mindfulness and Its Absence – The Development of the Term Mindfulness and the Meditation Techniques Connected to It from Daoist Classics to the Sinicized Buddhism of the Chan School." Asian Studies 4, no. 2 (August 10, 2016): 35–56. http://dx.doi.org/10.4312/as.2016.4.2.35-56.
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This article addresses the modifications of the term mindfulness in sinicized meditation practices derived from Indian Buddhism. It attempts to shed some light on these modifications from two different aspects: first the classical Daoist meditation practices were analysed, and this showed why and in what way did the Daoist terminology function as a bridge in the initial phase of translating Buddhist concepts and the sinicization of Buddhist philosophy. The second aspect focused on the concept of mindfulness. The author addressed the development of the original etymological meaning and the later semantic connotations of the concept nian 念, which––in most translated literature––represents synonyms for the term sati (Pāli) or smrti (Sanskrit), from which it is translated into awareness (in most Indo-European languages) or mindfulness (in English). Based on the analysis of these two aspects the author showed the specifics of the modification of the term mindfulness in Chinese meditative practices as they were formed in the Buddhism of the Chan 禪 School. The various understandings of this concept are shown through the contrast of the interpretations of the notion of nian 念 in the North and South Schools of Chan Buddhism.
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Schertenleib, Dimitri. "A blending of Buddhism, social engagement, and alternative agriculture from Thailand: the Maap Euang Meditation Center for Sufficiency Economy." Asiatische Studien - Études Asiatiques 75, no. 4 (November 1, 2021): 1171–200. http://dx.doi.org/10.1515/asia-2021-0048.
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Abstract Today, across all the places where the various Buddhist schools have established themselves, there is a broad phenomenon with heterogeneous characteristics and manifestations called engaged Buddhism or socially engaged Buddhism. What unites the advocates of this movement is the way the Buddhist notion of dukkha (i.e., ‘suffering’) is interpreted to include the economic, political, social, and even ecological dimensions of suffering in the contemporary world. Engaged Buddhists have reformulated the normative teachings of dukkha to make them relevant to current issues. In this paper, I present an example of ecologically and socially engaged Theravāda Buddhism of the Maap Euang Meditation Center for Sufficiency Economy, in Thailand near Bangkok. Members of this community have developed a form of engaged Buddhism that treats ideas of “sufficiency” economy and peasant agroecology. To understand this movement, I will argue that the discipline of Buddhist Studies needs to combine the study of ancient canonical texts with the study of their contemporary interpretations.
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Tseng (曾安培), Ampere A. "Buddhist Meditation and Generosity to Chinese Buddhists during the COVID-19 Pandemic." Review of Religion and Chinese Society 9, no. 2 (October 24, 2022): 198–221. http://dx.doi.org/10.1163/22143955-12340006.
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Abstract This article studies the practices of meditation and generosity among Chinese Buddhists in 2020 during the COVID-19 outbreak to provide insight into the interplay of religion, faith, well-being, and the pandemic more broadly, as well as to understand the specific ways in which Chinese Buddhists may draw on their faith to combat the ill effects of the pandemic. In particular, we trace the experience of Chinese Buddhists in mainland China, Taiwan, the United States, and other countries, identifying two popular Buddhist practices: meditation and generosity. We study their motivation for those practices, and the different ways Buddhist sites have sought to remain active in offering services to followers. We explore the role of faith in nurturing resiliency in the Chinese Buddhist community and conclude with specific recommendations for the prosperity of Chinese Buddhism during a pandemic and for leveraging specific tenets of the faith to reduce pandemic risks.
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Rahmani, Adinda Faizah, and Busro Busro. "Meditation as a Path to Inner Calm in the Life of Buddhists." Subhasita: Journal of Buddhist and Religious Studies 1, no. 1 (January 31, 2023): 1–16. http://dx.doi.org/10.53417/jsb.92.
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The purpose of this research is to find out how to prepare, the form of implementation in Theravada Buddhist meditation, and the most important thing about this research is to find out the psychological condition of Theravada Buddhists who have practiced meditation regularly and correctly. This study uses a qualitative descriptive method, namely research that is directed to conditions and facts that occur in a systematic and accurate manner regarding research and analyzes the truth of these facts based on the data obtained. Data collection techniques in this study used observation techniques, interviews, and a literature study. The discussion is through analysis of the results of observations and interviews. Based on the analysis of the literature and interviews with several sources, Buddhism is teaching contains a lot of ways of life, especially about morality. Meditation, which is one of the teachings of Buddhism, is a path to the final attainment of releasing suffering, and meditation has many benefits for the lives of Buddhists themselves because meditation provides inner peace for those who do it. This meditation requires preparation, such as carrying out moral discipline and also self-control, so that in carrying out this meditation, a person will be able to concentrate. And in the form of practice, this meditation is done by sitting, lying down, standing, and walking. Meditation for Theravada Buddhists is something that must be done in order to attain Nibbana. Followers who regularly meditate will make themselves calm, able to face problems with a cool mind, and most importantly, meditation can also make a person calm by cleaning dirty thoughts from within, where dirty thoughts tend to be negative, and being able to place a position on the present life, not stuck in the past and not expecting a future that has not yet happened. Apart from that, meditation is not only a religious activity, but meditation is also a tool for healing various diseases, which many non-Buddhists can use because they have faith in using this meditation and using the chosen object. This way, our mind will be focused, and mind will not go wild, giving us peace of mind.
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Borchert, Thomas. "Worry for the Dai Nation: Sipsongpannā, Chinese Modernity, and the Problems of Buddhist Modernism." Journal of Asian Studies 67, no. 1 (February 2008): 107–42. http://dx.doi.org/10.1017/s0021911808000041.
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Over the last thirty years or so, there has been a broad consensus about what constitutes modern forms of Theravāda Buddhism. “Buddhist modernism,” as it has been called, has been marked by an understanding of the Buddha's thought as in accord with scientific rationalism; increased lay participation, particularly in meditation practice and leadership of the Buddhist community; and increased participation by women in the leadership of the Sangha. In this paper, I call into question the universality of these forms by examining a contemporary Theravāda Buddhist community in southwest China, where Buddhism is best understood within the context of the modern governance practices of the Chinese state. Buddhists of the region describe their knowledge and practices not in terms of scientific rationality, for example, but within the ethnic categories of the Chinese state. I suggest that instead of understanding modern forms of Buddhism as a natural response to modernity, scholars should pay attention to how Buddhist institutions shift within the context of modern forms of state power.
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Kim, Haekyeong. "A Study of Daesan Kim Dae-ger’s Timeless Meditation(Sŏn) Practice." Korean Society of Culture and Convergence 44, no. 5 (May 31, 2022): 1063–86. http://dx.doi.org/10.33645/cnc.2022.5.44.5.1063.
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The purpose of this study is to examine the characteristics of Daesan Kim Dae-ger’s( ) Timeless Meditation( ) Thought by illuminating Daesan Kim Dae-ger’s Timeless Meditation Thought in terms of Buddhist Sŏn Thought. The Timeless Meditation of Won-Buddhism can be seen as inheriting the Chinese tradition of Meditation, which inherited the spirit of Buddha through Meditation practice. This Timeless Meditation Thought was interpreted in a modern way by the enlightenment of Sotaesan, the original Buddhist doctrine, and practical interpretation was made by his student Daesan Kim Dae-ger. From this point of view, Chapter 2 suggested that the prehistoric image of Mahayana Buddhism, which was handed down from Bodhidharma in China, led to the dailyization of Meditation through traditions such as Bukjong, Namjong, and Hongjujong, and Timeless Meditation also inherited this tradition. In Chapter 3, the examples of Daesan Kim Dae-ger’s Timeless Meditation practice of concert through the Threefold Study, Wholeness of Both Spirit and Flesh, One Suchness in Action and Rest were examined through Daesan’s quotations. This study examines that Daesan Kim Dae-ger’s thought of Timeless Meditation is an important prehistoric image showing the identity of modern liveliness from the standpoint of inheriting the practical attitude of the great monk.
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Lapatin, Vadim Al'bertovich. "Phenomenological reduction of E. Husserl through the prism of Buddhist meditation." Философская мысль, no. 3 (March 2021): 81–93. http://dx.doi.org/10.25136/2409-8728.2021.3.33324.
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The subject of this research is the method of phenomenological reduction developed by E. Husserl. The article examines the difficulties faced by this method, as well as observes the reception of Husserl’s ideas by the adherents of phenomenology in the XX century. It is substantiated that the phenomenological reduction is unrealizable by theoretical means due to impossibility to comply in the with the initial requirements of directness and non-prerequisiteness in the verbal expression. At the same time, the author proves that the phenomenological reduction could be implemented as a practice. Buddhist meditation is taken as an example. The goal is set to examine the phenomenological reduction through the prism of meditative practice. The research methodology is based on the comparative study of phenomenological and Buddhist philosophy with regards to the subject matter. The scientific novelty lies in examination of the problem of implementation of phenomenological reduction in the context of a completely different, non-Western tradition. The analysis demonstrates that Buddhism and phenomenology, proceeding from similar ideological prerequisites and studying the same subject, come to the markedly different conclusions. The examination of meditative practice indicated the differences between the phenomenology and Buddhism in their interpretation of the problem of consciousness. The fundamental difference pertains to the problem of “Self”: Buddhism does not recognize the apodictic evidence of the empirical and transcendental ego. This opinion is grounded on observation of the variable nature of the mind in the process of meditation. Other differences considered in this article consists in the discrepancy between the phenomenology and Buddhism regarding the interpretation of such concepts as “intentionality” and “ideation”.
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Sharf, Robert. "Buddhist Modernism and the Rhetoric of Meditative Experience." Numen 42, no. 3 (1995): 228–83. http://dx.doi.org/10.1163/1568527952598549.
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AbstractThe category “experience” has played a cardinal role in modern studies of buddhism. Few scholars seem to question the notion that Buddhist monastic practice, particularly meditation, is intended first and foremost to inculcate specific religious or “mystical” experiences in the minds of practitioners. Accordingly, a wide variety of Buddhist technical terms pertaining to the “stages on the path” are subject to a phenomenological hermeneutic—they are interpreted as if they designated discrete “states of consciousness” experienced by historical individuals in the course of their meditative practice.
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Moon, Hyun Gong. "Educational Applications of Buddhist Meditations on Death." Religions 11, no. 6 (May 28, 2020): 269. http://dx.doi.org/10.3390/rel11060269.
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Mindfulness-Based Stress Reduction (MBSR) is applied in various fields such as medicine, cognitive science, business, and education. The mindfulness of Buddhism is at the center of MBSR, and this means that Buddhist meditation has a great effect on modern society. For Buddhist meditations on death, the Aṅguttara Nikāya suggests mindfulness of death (maraṇasati), referring to ten methods of mindfulness and meditation on impurity (asubhānupassin), which are expounded in the Dīgha Nikāya. In this article, I explore two meditations on death that could have a positive effect if applied to an area of education like MBSR. Through numerous experiments, terror management theory (TMT) has proved that many positive psychological changes occur when human beings contemplate death. TMT argues that when mortality salience is triggered, psychological changes occur, such as considering internal values, such as the meaning of life and happiness, or increasing the frequency of carrying out good deeds for others, rather than focusing on external values (e.g., wealth, fame, and appearance). The educational application of Buddhist meditations on death is used in the same context and has a similar purpose to TMT. In addition, I discuss that meditations on death also have the effect of cultivating “the power of acceptance for death”, which is gained by everyone, including those who practice and their loved ones. For educational applications of meditations on death, the mindfulness of death is related to death and temporality, and meditation on impurity can be applied by using death-related images. Moreover, based on the duration of a session and the training time per session, I note that these methods can be applied only to meditation or mixed with the content of death-related education, for example, the meaning of death, the process of dying, near-death experiences, and grief education.
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Nandarathana, Rev N., and J. K. Ranjan. "The Application of Theravāda Buddhist Meditation Practices and Techniques in Mindfulness-Based Interventions." Vidyodaya Journal of Humanities and Social Sciences 09, no. 01 (2024): 171–83. http://dx.doi.org/10.31357/fhss/vjhss.v09i01.11.
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The prominent meditation practices and techniques of Buddhism have been integrated into mindfulness-based psychological interventions to manage mental disorders and enhance mental well-being. However, limited research has been conducted to explore the specific application of Theravāda Buddhist meditation practices in the context of clinical psychology and psychotherapy. The current study appraises the synthesis of Buddhist meditation practices and their techniques, which combine Eastern knowledge with Western psychology. The research delves into Theravāda meditation, concentrating on Vipassanā, Mettā, and Ānāpānasati meditations, which teach mindfulness, self-awareness, and emotional control - all of which are necessary for mindfulness-based interventions (MBIs) integration. The research aims to understand the application of Theravāda meditations, examine their application in MBIs, and review empirical support to seek their prominent contribution in clinical settings. Cultural appropriation, misunderstanding, and dilution are among the integration issues. To ensure ethical treatment, therapists must study and practice Theravāda teachings and practices as well as Western psychology. The integration of Eastern and Western findings in MBIs improves efficacy by bringing together historical ideas and current research. Collaborative efforts and multidisciplinary studies are critical for the growth of holistic well-being. Incorporating Theravāda practices into MBIs exemplifies how old knowledge may supplement modern psychology. This interplay improves treatment procedures while encouraging innovation. More research is needed to better grasp tradition and innovation in psychological therapies.
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Foxeus, Niklas. "Esoteric Theravada Buddhism in Burma/Myanmar." Scripta Instituti Donneriani Aboensis 25 (January 1, 2013): 55–79. http://dx.doi.org/10.30674/scripta.67433.
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The achievement of independence in 1948 was in many ways a watershed in Burma’s history. At this time, a variety of Buddhist movements emerged that were part not only of a ‘Burmese Buddhist revival’, in which even the government was involved, but also a general re-enchantment of Asia. In the period following World War II, projects of nation-building and further modernization were implemented in many newly independent Asian nation states. The theories of modernization adopted by the rulers had presupposed that a new, rationalized and secularized order that had set them on the path of ‘progress’ would entail a decline of religion. However, instead there was a widespread resurgence of religion, and a variety of new, eclectic religious movements emerged in Southeast Asia. In the thriving religious field of postcolonial Burma, two lay Buddhist movements associated with two different meditation techniques emerged, viz.; the insight meditation movement and the concentration meditation movement. The latter consisted of a variety of esoteric congregations combining concentration meditation with esoteric lore, and some of these were characterized by fundamentalist trends. At the same time, the supermundane form of Buddhism became increasingly influential in the entire field of religion. The aim of the present article is to discuss how this supermundane dimension has reshaped the complex religious field in Burma, with particular emphasis on the esoteric congregations; to present the Burmese form of esoteric Theravāda Buddhism, and to situate the fundamentalist trends which are present in these contexts.
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Galvan-Alvarez, Enrique. "Meditative Revolutions? A Preliminary Approach to US Buddhist Anarchist Literature." Atlantis. Journal of the Spanish Association for Anglo-American Studies 42, no. 2 (December 23, 2020): 160–79. http://dx.doi.org/10.28914/atlantis-2020-42.2.08.
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This article discusses the various shapes, inner structures and roles given to transformative and liberative practices in the work of US Buddhist anarchist authors (1960-2010). Unlike their Chinese and Japanese predecessors, who focused more on discursive parallelisms between Buddhism and anarchism or on historical instances of antiauthoritarianism within the Buddhist tradition(s), US Buddhist anarchists seem to favour practice and experience. This emphasis, characteristic of the way Buddhism has been introduced to the West,sometimes masks the way meditative techniques were used in traditional Buddhist contexts as oppressive technologies of the self. Whereas the emphasis on the inherently revolutionary nature of Buddhist practice represents a radical departure from the way those practices have been conceptualised throughout Buddhist history, it also involves the danger of considering Buddhist practice as an ahistorical sine qua non for social transformation. This is due to the fact that most early Buddhist anarchist writers based their ideas on a highly idealised, Orientalist imagination of Zen Buddhism(s). However, recent contributions based on other traditions have offered a more nuanced, albeit still developing picture. By assessing a number of instances from different US Buddhist anarchist writers, the article traces the brief history of the idea that meditation is revolutionary praxis, while also deconstructing and complicating it through historical and textual analysis.
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Bumbacher, Stephan Peter. "Meditation, Vision and Visualization in Daoism and Buddhism." Asiatische Studien - Études Asiatiques 74, no. 4 (November 1, 2020): 985–1011. http://dx.doi.org/10.1515/asia-2018-0025.
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Abstract Textual evidence points at a rather late date of the occurence of meditation in China. In addition, Chinese meditation appeared suddenly, i. e. without any apparent previous development, and in an already sophisticated form. On the other hand, India had witnessed long living and continuous meditative traditions. This may be taken as a possible indication pointing to a Chinese adaptation of an originally foreign concept.
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Kidpromma, Amnuaypond. "Buddhist Modernism and the Piety of Female Sex Workers in Northern Thailand." Religions 13, no. 4 (April 12, 2022): 350. http://dx.doi.org/10.3390/rel13040350.
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This paper highlights Thailand’s distinctive form of Buddhist Modernism through an exploration of religious piety among female sex workers in the city of Chiangmai. The generally accepted key basis of Buddhist Modernism, as depicted by certain Western Buddhist scholars, is interaction and engagement with modernity. More specifically, it is seen as incorporating modern science into the Buddhist worldview, and as regarding meditation as a core practice of ‘true Buddhism’. Crucial components of popular Buddhism, such as magical monks and mystical rituals, are excluded from this depiction of Buddhist Modernism, and even decried as ‘false Buddhism’, despite their canonical basis and long-term acceptance. Using ethnographic methods, this paper argues instead that the result of interactions with modernity by popular Buddhists always includes engagement with and mythologizing of traditional cosmology. That is, rather than solely involving global networks and scientific rationalism, Thai Buddhist Modernism is the product of complex patterns of interaction among local beliefs, mystical practices, and modernity. The purpose of this integration of modern and popular Buddhism in the religious practices of sex workers is to create loving-kindness (metta). Metta, in turn, is held to bring luck and attractiveness to practitioners, allowing them to earn an income to support their impoverished families and live well in modern society, as well as to accumulate good merit (bun) to improve their religious lives.
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de Zoysa, Piyanjali. "The use of Buddhist mindfulness meditation in psychotherapy: A case report from Sri Lanka." Transcultural Psychiatry 48, no. 5 (October 20, 2011): 675–83. http://dx.doi.org/10.1177/1363461511418394.
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Buddhist practices have been increasingly influencing psychotherapy. For over 20 centuries, Buddhism has been the religion of a majority of Sri Lankans. However, there is little documentation of the use of Buddhist practices in psychotherapy in Sri Lanka. This paper presents a case study in which Theravadan Buddhist mindfulness meditation and cognitive therapy practices were used in the treatment of a client with depressive disorder. The paper also summarizes the influence of Buddhist concepts and mindfulness meditation on psychotherapy and illustrate how Buddhist doctrine and practices can be considered a psychotherapeutic method.
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Lau, Ngar-sze. "Teaching Transnational Buddhist Meditation with Vipassanā (Neiguan 內觀) and Mindfulness (Zhengnian 正念) for Healing Depression in Contemporary China." Religions 12, no. 3 (March 20, 2021): 212. http://dx.doi.org/10.3390/rel12030212.
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This paper examines how the teaching of embodied practices of transnational Buddhist meditation has been designated for healing depression explicitly in contemporary Chinese Buddhist communities with the influences of Buddhist modernism in Southeast Asia and globalization. Despite the revival of traditional Chan school meditation practices since the Open Policy, various transnational lay meditation practices, such as vipassanā and mindfulness, have been popularized in monastic and lay communities as a trendy way to heal physical and mental suffering in mainland China. Drawing from a recent ethnographic study of a meditation retreat held at a Chinese Buddhist monastery in South China, this paper examines how Buddhist monastics have promoted a hybrid mode of embodied Buddhist meditation practices, mindfulness and psychoanalytic exercises for healing depression in lay people. With analysis of the teaching and approach of the retreat guided by well-educated Chinese meditation monastics, I argue that some young generation Buddhist communities have contributed to giving active responses towards the recent yearning for individualized bodily practices and the social trend of the “subjective turn” and self-reflexivity in contemporary Chinese society. The hybrid inclusion of mindfulness exercises from secular programs and psychoanalytic exercises into a vipassanā meditation retreat may reflect an attempt to re-contextualize meditation in Chinese Buddhism.
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Lau, Ngar-Sze. "Equality of Access? Chinese Women Practicing Chan and Transnational Meditation in Contemporary China." Religions 13, no. 1 (January 10, 2022): 61. http://dx.doi.org/10.3390/rel13010061.
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This paper examines how the Buddhist revival, the Chan revival, and recent popularity of transnational meditation practices have facilitated Chinese women practicing Buddhist meditation in contemporary China. With the influence of the opening of China and growing transnational networks, there has been an increasing number of Han Chinese monastics and lay people practicing transnational meditation, such as samādhi, vipassanā and mindfulness, in the past two decades. Despite the restriction of accessing Chan halls at monasteries, some Chinese nuns and laywomen have traveled to learn meditation in different parts of China, and international meditation centers in Southeast Asia to study with yogis from all over the world. Surprisingly some returned female travelers have taken significant roles in organizing meditation retreats, and establishing meditation centers and meditation halls. Through examining some ethnographic cases of Chinese nuns and laywomen, this paper argues that the transnational meditation movement has an impact not only on gender equality, especially concerning Chinese women practicing meditation, but also on the development of contemporary Chinese Buddhism. The significant role of Chinese female meditators in promoting Buddhist meditation can reflect a trend of re-positioning the Chan School in contemporary China.
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Ashton, Geoffrey. "The Somaesthetics of Heaviness and Hara in Zen Buddhist Meditation." Poligrafi 28, no. 111/112 (December 20, 2023): 143–72. http://dx.doi.org/10.35469/poligrafi.2023.397.
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Breath is a grounding phenomenon present in many forms of Buddhist meditation. In traditional Buddhist meditations (including ānāpānasati and vipassanā), the practitioner observes the breath, surveys various physical and mental phenomena, and from there realizes that suffering (duḥkha) is not ultimately binding (and along the way, they may experience the nonduality of body and mind). Similarly, the seated meditation practice (zazen) deployed by Rinzai Zen begins with attention to breath, refines one’s attention to psycho-physical sensations, and fosters a realization of mind-body unity that enables the practitioner to face duḥkha. But this form of Zen recasts the respiratory philosophy of early Buddhism in some important respects. This paper explores how these adaptations take place in terms of an explicitly somaesthetic orientation. Emphasizing the postural form of the body, the capacity to sense the pull of gravity, and the performance of breathing from the hara (lower belly), zazen seeks to awaken the somatic body by transforming the weight of suffering into nondual, vital energy.
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Dyadyk, Natalia. "Practices of self-knowledge in Buddhism and modern philosophical education." Socium i vlast 4 (2020): 71–81. http://dx.doi.org/10.22394/1996-0522-2020-4-71-81.
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Introduction. The article is focused on studying the self-knowledge techniques used in Buddhism and their application in teaching philosophy. The relevance of the study is due to the search for new approaches to studying philosophy, including approaches related to philosophical practice, as well as the interest of modern scientists in the problem of consciousness. The problem of consciousness is interdisciplinary and its study is of practical importance for philosophers, psychologists, linguists, specialists in artificial intelligence. Buddhism as a philosophical doctrine provides rich material for the study of the phenomenon of consciousness, which does not lose its relevance today. A feature of the Buddhist approach to consciousness is that it has an axiological orientation that is directly related to the problem of self-knowledge. The practices of self-knowledge used in Buddhism enable a person to become happier and more harmonious, which is so important for each of us. The aim of the study is to conduct a philosophical analysis of Buddhist practices of self-knowledge and self-transformation in order to use them in the educational process. Methods: the author uses general scientific methods of analysis and synthesis, deduction and induction; phenomenological method to identify the intentions that are key for consciousness. The author also uses the hermeneutical method to interpret Buddhist texts. The method of introspection as self-observation of consciousness is used in Buddhist meditation techniques. The scientific novelty of the study is that we approach the study of extensive material on Buddhism in the context of the problem of selfknowledge, which is inextricably linked with the Buddhist concept of consciousness. The revealed and studied Buddhist techniques of self-knowledge have been adapted for teaching philosophy. Results. A philosophical analysis of the literature on Buddhism in the context of the problem of self-knowledge was carried out. As a result of the analysis, Buddhist techniques for working with consciousness, such as meditation, the method of pondering Zen koans, the method of getting rid of material attachments, or the practice of austerities, were studied and described. A philosophical analysis of various Buddhist meditation techniques showed that they are based on the Buddhist concept of consciousness, which denies the existence of an individual “I”, considers the “I” to be nothing more than a combination of various dharmas, therefore the purpose of meditation in Buddhism is to identify oneself with one’s own “I”, to achieve a state of voidness in which we must comprehend our true identity. The method of pondering Zen koans is also one of the techniques for working with one’s consciousness in Buddhism. As a result of deliberation of these paradoxical miniatures, a person goes beyond the boundaries of logical thinking; there is a transition from the level of profane consciousness to the level of deep consciousness. The basis of the method of getting rid of material attachments or the practice of austerities in Buddhism is the concept of the middle path. We have established a similarity between the method of getting rid of material attachments, the concept of the middle path and minimalism as a way of life. Findings. Elements of the Buddhist practices of self-transformation can be successfully used in the teaching of philosophy at the university as a practical aspect of studying this discipline, forming students with the idea of philosophy as a way of life leading to positive self-transformation. Studying the practical aspects of Buddhist philosophy contributes to the formation of tolerance, awareness, education of humanism and altruism, and the skills of psycho-emotional self-regulation.
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Oza, Preeti. "ENGAGED DHAMMA AND TRANSFORMATION OF DALITS- AN EGALITARIAN EQUATION IN INDIA TODAY." GAP iNTERDISCIPLINARITIES - A GLOBAL JOURNAL OF INTERDISCIPLINARY STUDIES 2, no. 3 (August 9, 2019): 412–14. http://dx.doi.org/10.47968/gapin.230072.
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Engaged Buddhism refers to Buddhists who are seeking ways to apply the insights from meditation practice and dharma teachings to situations of social, political, environmental, and economic suffering and injustice. The Non-duality of Personal and Social Practice is making such engagement possible even today. Buddhist teachings themselves as the restrictive social conditions within which Asian Buddhism has had to function. To survive in the often ruthless world of kings and emperors, Buddhism needed to emphasize its otherworldliness. This encouraged Buddhist institutions and Buddhist teachings (especially regarding karma and merit) to develop in ways that did not question the social order. In India today, Modern democracy and respect for human rights, however imperfectly realized, offer new opportunities for understanding the broader implications of Buddhist teachings. Furthermore, while it is true that the post/modern world is quite different from the Buddha‟s, Buddhism is thriving today because its basic principles remain just as true as when the Buddha taught them. A classic case of engaged Buddhism in India is discussed in this paper which deliberates on the Dalit- Buddhist equation in modern India. For Dalits, whose material circumstances were completely different from the higher castes, the motivation continually remained: to find out concerning suffering and to achieve its finish, in every person‟s life and in society. Several of them have turned to Dhamma in response to the Buddha‟s central message concerning suffering and therefore the finish of suffering. Previously lower-caste Hindus, the Indian Buddhists in Nagpur regenerate under the political influence of Babasaheb Ambedkar, the author of India‟s constitution, to denounce caste oppression. They became Buddhist for political and religious reasons, and today, the implications of their actions still unfold in some ways. Their belief in the four seals of Buddhism – • All physical things are impermanent, • All emotions are the reasons for pain, • All things don't have any inherent existence and • Nirvana is the moderation in life, Have created them renounce the atrocities and injustice of Hindu savarnas that were carried on since last several centuries.
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Lo, Pei-Chen, Ming-Liang Huang, and Kang-Ming Chang. "EEG Alpha Blocking Correlated with Perception of Inner Light During Zen Meditation." American Journal of Chinese Medicine 31, no. 04 (January 2003): 629–42. http://dx.doi.org/10.1142/s0192415x03001272.
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According to the experimental results and practitioners' subjective experience, we report some hypotheses that may account for meditative phenomena during the practice of Zen-Buddhism. Orthodox Zen-Buddhist practitioners, aiming to prove the most original true-self, discover and uncover the inner energy or light on the way towards their goal. Perception of the inner light can be comprehended as resonance. Uncovering the inner energy optimizes physiological and mental health. In the meditation experiment, a significant correlation was observed between perception of the inner light and electroencephalographic (EEG) alpha blockage. We further examined this phenomenon by recording the EEG from subjects during a blessing that the subjects did not know being given. During the blessing period, significant alpha blocking was observed in experimental subjects who had been practicing meditation for years in preparation for being in resonance with the inner light. This report provides a new insight into the debate that meditation benefits our health.
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Mujib, Abdul. "BUDDHISM IN DOING INTERRELIGIOUS CONNECTION (Study in Mindfulness from Thich Nhat Hanh)." RELIGI JURNAL STUDI AGAMA-AGAMA 12, no. 2 (February 1, 2018): 215. http://dx.doi.org/10.14421/rejusta.2016.1202-04.
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Buddhism as religion which prioritizes human being is more open than otherreligions. In this paper, I examine how Buddhism relates to other religions which have theological concepts, even though Buddhism also has relation into social engagement. I also discuss how Buddhism as a way of life can philosophically encounters with other philosophical religions. Therefore, I view Buddhism as theology or philosophy and also as social in the same time. I will show that although Buddhism does not have concept of God, yet it can build interreligious relation with theistic religions. Therefore, socially engaged and interior dialogue (meditation) can be alternatives for Buddhists to do interreligious connection.
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Nguyen, Dat Manh. "Unburdening the Heart." Journal of Vietnamese Studies 15, no. 4 (2020): 63–98. http://dx.doi.org/10.1525/vs.2020.15.4.63.
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Based on twenty months of ethnographic research from 2016 to 2019 at Buddhist educational programs for youth in Hồ Chí Minh City, this article investigates the emergence of urban therapeutic Buddhism. Responding to the heightened public concerns over youth’s well-being and mental health, urban monastics are adapting Theravada vipassanā meditation and Thích Nhất Hạnh’s mindfulness teachings to help youth address their social-emotional concerns. The article argues that by promoting a lifestyle based on Buddhist mindfulness and meditation practices, Buddhist monastics and youth are fashioning a framework of ethical personhood and moral community that challenges, but also reinforces, market-socialist morality.
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Neves-Pereira, Mônica Souza, Marco Aurélio Bilibio de Carvalho, and Cristiana de Campos Aspesi. "Mindfulness and Buddhism." Gifted Education International 34, no. 2 (August 4, 2017): 144–54. http://dx.doi.org/10.1177/0261429417716347.
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This article discusses contributions of Eastern philosophical traditions, in particular, Buddhism and its concept of mindfulness—to the field of psychology. Psychology has long dealt with the concept of mindfulness to understand the results of meditation in several contexts, such as psychotherapy and education. The works of Thich Nhat Hanh on meditation and mindfulness represent one of the theoretical pillars of this discussion. Recent research on mindfulness in the field of scientific psychology provides additional links for this collaborative effort between religious tradition and science. Research on this theme inevitably leads to considerations of the ethical, moral, environmental, ecological, emotional, and spiritual dimensions involved in Buddhist traditions and in different psychological theories. These traditions and theories converge to benefit persons undergoing situations of psychological and spiritual suffering. This article concludes by sharing new possibilities of comprehending the concept and practice of mindfulness, based on writings from the Buddhist tradition that focus on its phenomenon from a broader and deeper viewpoint.
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De Silva, Gihani. "Umandawa: Buddhist Transformation in Modern Sri Lanka." Religions 14, no. 1 (January 13, 2023): 118. http://dx.doi.org/10.3390/rel14010118.
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Charismatic Buddhist monks are instrumental in modernising Buddhism as they have been entrusted with an important role of resurrecting religion and Sinhala society throughout the course of Sri Lankan history. Ven. Pitaduwe Siridhamma, later known as Siri Samanthabhadra Arahat Thero, is known as a cosmopolitan modernist monk figure who envisions a modernised form of Buddhism in recent times, which is derived creatively from the discourses and practical ideals in traditional Buddhism. He went further by founding his style initiatives to address Buddhist transformations in modern Sri Lanka. Samanthabhadra revolutionised the monastery space, allowing his supporters to embrace ideals and incorporate them into their everyday life. His project includes a wide range of such activities, expanding opportunities for Buddhist women to pursue their religious vocations, favouring traditional forms of meditation over farming and similar activities. The mission to reform Buddhism in Sri Lanka is not entirely modern, as it also incorporates elements of tradition, as shown in the case study at Umandawa. The modernist ideals and societal demands that define contemporary Buddhism are reflected in the transformation of Buddhism in Sri Lanka.
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Youm, Jungseop, Kangsuk Shon, Somi Jeong, and Jinkeon Moon. "Effects of Seon Buddhist meditation-based Templestay Program: Focusing on Mindfulness, Self-Compassion and Quality of life." Korean Association for the Study of Religious Education 75 (December 31, 2023): 223–44. http://dx.doi.org/10.58601/kjre.2023.12.30.12.
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[Objective] The purpose of this study is to conduct a temple stay program based on Seon Buddhist meditation and confirm that the temple stay program is effective in improving mindfulness, self-compassion, and quality of life.
[Contents] Quasi-experimental design was used to verify the effectiveness of the program targeting 27 adults in the experimental group and 29 in the control group. To this end, a temple stay program based on Seon Buddhism meditation was conducted for 3 days and 2 nights in June 2023, and the effectiveness of the program was verified by conducting a pre-post test using mindfulness, self-compassion, and quality of life scales. First, the Seon Buddhist meditation-based temple stay program was found to be effective in promoting mindfulness. Second, the Seon Buddhist meditation-based temple stay program was found to be effective in promoting self-compassion. Third, the Seon Buddhist meditation-based temple stay program was found to be effective in improving quality of life.
[Conclusions] The results of this study are significant in that they provided basic data for the development of future temple stay programs by presenting empirical results of a temple stay program based on Seon Buddhist meditation.
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Salguero, C. "Varieties of Buddhist Healing in Multiethnic Philadelphia." Religions 10, no. 1 (January 13, 2019): 48. http://dx.doi.org/10.3390/rel10010048.
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While an increasing amount of attention has been paid in the last decade to mindfulness meditation, the broader impact of Buddhism on healthcare in the United States, or any industrialized Western countries, is still much in need of scholarly investigation. The current article presents preliminary results from an ethnographic study exploring the impact of a wide range of Buddhist institutions, practices, and cultural orientations on the healthcare landscape of the Philadelphia metropolitan area. By particularly focusing on segments of the population that are non-white and that have limited English language skills, one of the main goals of this project is to bring more diverse voices into the contemporary conversation about Buddhism and wellbeing in America. Moreover, as it extends far beyond the topic of meditation, this study also is intended to highlight a wider range of practices and orientations toward health and healing that are current in contemporary American Buddhism. Finally, this paper also forwards the argument that the study of these activities should be grounded in an appreciation of how individual Buddhist institutions are situated within specific local contexts, and reflect unique configurations of local factors.
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Ratna Sari, Dwi, Ari Setiawan, Ria Astika, Susanto Susanto, and Edi Sumarwan. "Menggali Makna Kalyanamitta Peran dan Konteks dalam Sigalovada Sutta dan Visuddhimagga." Jurnal Kajian dan Reviu Jinarakkhita Jurnal Gerakan Semangat Buddhayana (JGSB) 2, no. 1 (April 30, 2024): 20–27. http://dx.doi.org/10.60046/jgsb.v2i1.100.
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The concept of kaly namitta, or good friend, is a very important part of Buddhist teachings. Two classic texts in the Buddhist canon, Sigalovada Sutta and Visuddhimagga, highlight the different but no less important role of kaly namitta in the spiritual development of a person. In Sigalovada Sutta, kaly namitta is described as a true friend who influences individual moral progress in everyday life. Sigalovada, the main character in the sutta, was instructed by the Buddha about the importance of choosing friends wisely, who would support the individual in developing good behavior and morality. Visuddhimagga emphasizes Kalyanamitta's role as a meditation teacher. In this context, Kalyanamitta acts as a spiritual guide who guides a person's meditation practice to inner peace and a deeper understanding of true reality. The meditation teacher in the Visuddhimagga is seen as a figure who holds a crucial role in the spiritual journey of a practitioner, guiding them through the various stages of meditation towards enlightenment. The differences in the emphasis on the role of Kalyanamitta in both texts describe different contexts and purposes in the teachings of Buddhism. Sigalovada Sutta emphasizes the importance of true friends in everyday life and their relationship with moral progress, while Visuddhimagga highlights the role of a meditation teacher in a person's spiritual development. However, these two concepts complement each other in one's attempt to a deeper enlightenment and understanding of Dhamma.This study uses a library study method with a Buddhist approach to analyze the differences between the concepts of kaly namitta in the two texts. The results confirm the importance of a proper understanding of these differences to avoid misunderstandings and deepen the depths of Buddhism.
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Stiller, Maya. "Precious Items Piling up Like Mountains: Buddhist Art Production via Fundraising Campaigns in Late Koryŏ Korea (918–1392)." Religions 12, no. 10 (October 15, 2021): 885. http://dx.doi.org/10.3390/rel12100885.
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Considering visual culture alongside written source material, this article uncovers the socioeconomic aspect of Korean Buddhist monastic life, which has been a marginalized field of research. Arguing against the idea of an “other-worldly” Buddhism, the article specifically discusses the ways in which Buddhist monasteries conducted fundraising activities in late Koryŏ period (918–1392 CE) Korea. Via fundraising strategies, which targeted wealthy aristocrats as well as the commoner population, Buddhist monks managed the production and maintenance of Buddhist material culture, such as the construction of shrines, the casting of precious sculptures, and the carving of thousands of woodblocks used for the printing of sacred Buddhist scriptures. While the scholarship on Koryŏ Buddhism has traditionally focused on meditation, doctrine, state sponsored rituals, and temples’ relationships with the royal court, this study expands the field by showing that economic activities were salient features of Koryŏ Buddhism “on the ground.” By initiating and overseeing fundraising activities, Buddhist manager-monks not only gained merit, but also maintained the presence and physical appearance of Buddhist temples, which constitute the framework of Buddhist ritual and practice.
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Anālayo, Bhikkhu. "Lay Meditation in Early Buddhism." Mindfulness 13, no. 2 (November 24, 2021): 318–25. http://dx.doi.org/10.1007/s12671-021-01769-4.
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Tiwari, Mahesh. "Samatha Meditation in Theravada Buddhism." Buddhist Studies Review 5, no. 1 (June 11, 1988): 21–37. http://dx.doi.org/10.1558/bsrv.v5i1.15948.
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Dwivedi, Kedar Nath. "Mental cultivation (meditation) in Buddhism." Psychiatric Bulletin 18, no. 8 (August 1994): 503–4. http://dx.doi.org/10.1192/pb.18.8.503.
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Buddhism started in India in the 6th century BC. It is not a faith, but a way of life that includes maintaining virtuous and moral conduct (Sila), improving the concentration of the mind (Samadhi) and developing insight or wisdom (Panna).
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Shahi, Suresh Jung, and Madhav Kumar Shrestha. "Health and Fitness of Buddhists in the Kathmandu Valley." ILAM इलम 19, no. 1 (September 26, 2023): 157–67. http://dx.doi.org/10.3126/ilam.v19i1.58602.
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This study, entitled "Health and Fitness of Buddhists in the Kathmandu Valley," was carried out to identify the techniques for achieving good health and physical fitness in Buddhists. The necessary information was taken from the eleven monasteries and Bihar in the Kathmandu Valley. The major sources of data were primary and secondary. This study was based on an explanatory research design. Buddhism strongly believes that human characteristics like greed, anger, and ignorance are the three most serious psychological diseases. Buddha also presented his teachings on avoiding all evil, killing and harming living beings, cultivating good and cleansing one's mind. It is very important to achieve good health and physical fitness. Through meditation and walking meditation, the body achieves a greater state of balance, physical conditions improve, fighting against diseases is regulated, and breathing is regulated. Our minds become focused, clear, and organized. Unnecessary desires and improper thoughts are eliminated. Therefore, the researcher has concluded that Buddhist rules and the code of conduct are the best ways to achieve good physical, mental, and spiritual health and fitness.
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Galmiche, Florence. "A Retreat in a South Korean Buddhist Monastery. Becoming a Lay Devotee Through Monastic Life." European Journal of East Asian Studies 9, no. 1 (2010): 47–66. http://dx.doi.org/10.1163/156805810x517661.
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AbstractIn South Korea, the distance between Buddhist monastics and lay devotees tends to reduce as monasteries and temples multiply in urban areas. Even the remote mountain monasteries have broadened their access to lay visitors. Nowadays monastic and lay Buddhists have more occasions to meet than before and the current intensification of their relationships brings important redefinitions of their respective identities. This paper explores how far this new spatial proximity signifies a rapprochement between monastic and lay Buddhists. Through an ethnographic approach and a participant observation methodology I focus on a one-week retreat for laity in a Buddhist monastery dedicated to meditation. This case study examines the ambiguous goal of this retreat programme that combined two aims: initiating lay practitioners to the monastic lifestyle and the practice of kanhwa son meditation; and establishing a group of lay supporters affiliated to the temple. This temporary monastic experience was directed towards an intense socialisation of the participants to the norms and values of an ascetic lifestyle, blurring some aspects of the border between lay and monastic practices of Buddhism. However, this paper suggests that this transitory rapprochement contributed to both challenge and strengthen the distinction between the renouncers (ch'ulga) and the householders (chaega).
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Javanaud, Katie. "The World on Fire: A Buddhist Response to the Environmental Crisis." Religions 11, no. 8 (July 23, 2020): 381. http://dx.doi.org/10.3390/rel11080381.
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This paper identifies and responds to the four main objections raised against Buddhist environmentalism. It argues that none of these objections is insurmountable and that, in fact, Buddhists have developed numerous concepts, arguments, and practices which could prove useful for dealing with the most pressing environmental problems we have created. Buddhism is sometimes described by its critics as too detached from worldly concerns to respond to the environmental crisis but the successes of Engaged Buddhism demonstrate otherwise. Although halting climate change will require inter-governmental co-operation and immediate action, we should not underestimate the necessity of grassroots movements for achieving lasting change in our attitudes and behaviours. If meditation can awaken us to the fact of ecological inter-connectedness and to the ultimate drivers of climate change (e.g., greediness and a misplaced sense of entitlement) it can also help us reconnect with nature and expand our circle of moral concern to include plants, animals, and the wider environment.
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Harris, Elizabeth J. "Sleeping Next to My Coffin: Representations of the Body in Theravada Buddhism." Buddhist Studies Review 29, no. 1 (July 13, 2012): 105–20. http://dx.doi.org/10.1558/bsrv.v29i1.105.
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Therav?da Buddhism can be stereotyped as having a negative view of the body. This paper argues that this stereotype is a distortion. Recognizing that representations of the body in Therav?da text and tradition are plural, the paper draws on the Sutta Pi?aka of the P?li texts and the Visuddhimagga, together with interviews with lay Buddhists in Sri Lanka, to argue that an internally consistent and meaningful picture can be reached, suitable particularly to those teaching Buddhism, if these representations are categorised under three headings and differentiated according to function: the body as problem (to be seen and transcended); the body as teacher (to be observed and learnt from); the liberated body (to be developed). It also examines two realizations that accompany the development of a liberated body: realizing purity of body in meditation; realizing compassion. It concludes that compassion for self all embodied beings is the most truly Therav?da Buddhist response to embodiment, not pride or fear, disgust or repression.
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Kumar, Sudhamayee. "Contemporary Applications of Buddhist Idealistic Thought and Ethics: A Critical Assessment." RESEARCH HUB International Multidisciplinary Research Journal 10, no. 6 (June 30, 2023): 01–05. http://dx.doi.org/10.53573/rhimrj.2023.v10n06.001.
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In a perfect society, Buddhist ethics would uphold the Buddha's teachings of harmony and peace. Unfortunately, greed, hatred, and illusion are what drive humans, including Buddhists. expansion of technology, language, and communication; misunderstandings of Buddhism; lack of institutions for academic and practical study; shift in human thought patterns from ethical to ones that are continually based on dominance, power, and authority. As a result, problems with mental stress, physical health, housing, and peace and harmony are all on the rise. Many people are driven by money and use it to improve their life. Buddhism has undergone reconstruction and reformulation with a focus on reason, meditation, and harmony with contemporary body and mind sciences. Buddhist practises are detraditionalized in the modernistic presentations because they are frequently presented in a way that obscures how they were created historically. Buddhism must be modified while yet preserving its core principles in order to meet modern difficulties. Buddhist views on the modern world should be positive and enthusiastic rather than looking for the negative effects of technology. Hiriyanna said, "When we call the teaching of the Buddha pessimistic, it must not be understood as a creed of hopelessness." It does not guarantee happiness on Earth or in a world to come, as some other systems claim. The potential of immediate peace is acknowledged, nevertheless, in which case man would no longer be the object of pain but its survivor.
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PURTON, CAMPBELL. "Buddhism, meditation, and ‘the inner world’." Religious Studies 53, no. 2 (July 28, 2016): 183–97. http://dx.doi.org/10.1017/s003441251600007x.
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AbstractBuddhist meditation seems to involve giving attention to one's thoughts and feelings, to one's ‘inner world’. In this article I explore what is involved in such talk of one's inner world, with special reference to Wittgenstein's claim that ‘the inner’ is a delusion. The article explores the nature of thoughts and feelings, and suggests that we cannot fully understand what is involved in meditation without some consideration of its ethical and religious context. I conclude with some reflections on how the pictures we naturally employ in thinking about meditation can lead us into a misleading metaphysical view of ‘the inner’.
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Thurman, Robert A. F. "Meditation and Education: India, Tibet, and Modern America." Teachers College Record: The Voice of Scholarship in Education 108, no. 9 (September 2006): 1765–74. http://dx.doi.org/10.1177/016146810610800908.
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This article explores Asian traditions of meditation, with particular attention to Buddhism as it was developed in ancient India. It delineates a core curriculum, initially developed in monastic institutions of higher education, that has been most fully preserved in Tibet. It then explores how this curriculum might be adapted so that it can help support a genuinely humanistic education within American higher education. This exploration focuses not only on the inherent values of Buddhist meditation but also on practical strategies that can be used to introduce these values in the academic curriculum and in the broader campus life.
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Vu, Huong Xuan. "A COMPREHENSIVE REVIEW ON THE CORRELATION BETWEEN BUDDHISM AND PSYCHOLOGY." American Journal of Interdisciplinary Innovations and Research 6, no. 1 (January 1, 2024): 24–32. http://dx.doi.org/10.37547/tajiir/volume06issue01-05.
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Over the course of the past century, there have been significant connections established between Buddhist principles and practices and the field of modern psychology. Various aspects of Buddhism, such as its understanding of the mind, insights into the causes of suffering, methods for cultivating mindfulness and managing negative emotions, as well as its concept of a self without ego, have had an impact on and been incorporated by different branches of Western psychology. The focus in this paper is on areas where Buddhist thought has intersected with clinical psychology, cognitive psychology, social psychology, and humanistic psychology. Specifically explored are topics like mindfulness-based interventions, meditation practices applied in therapy settings, emotions from a Buddhist perspective psychotherapy technique inspired by Buddhist philosophy. The first section provides an outline of how Buddhism views the nature of consciousness or subjective experience. It then goes on to discuss how mindfulness practices derived from Buddhism have rapidly gained popularity within clinical psychology and psychotherapy fields. Subsequent sections examine how ideas from Buddhism regarding the origins harmful emotions destructive feelings illusions about one's sense self-have influenced new approaches in psychological research. Finally discussed is effectiveness or efficacy therapeutic techniques drawn from Buddhism as well as mindful-based interventions used in clinical practice. Overall, this review highlights how concepts derived from Buddhist teachings have shaped modern Western psychological theory intervention strategies. By incorporating these principles into their work many psychologists are finding new ways to approach mental health treatment promote overall well-being.
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Anālayo, Bhikkhu. "Situating Mindfulness, Part 2: Early Buddhist Soteriology." Mindfulness 13, no. 4 (October 2, 2021): 855–62. http://dx.doi.org/10.1007/s12671-021-01680-y.
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AbstractAs the second of three articles, the present essay continues to explore the character of selected aspects of early Buddhism in order to assess its potential relevance as a reference point for those engaged in research on mindfulness in psychology. The exploration, which proceeds in critical dialogue with suggestions made by Donald Lopez Jr. and Evan Thompson, covers the topics of the role of mindfulness as a means for progress to awakening, the path to and the realization of awakening, the implications of the doctrines of not self and of the four noble truths, and the centrality of meditation in early Buddhism. The proposed conclusion is that a deserved criticism of a tendency toward unbalanced presentations of Buddhist thought, so as to be palatable to Western preferences, has gone overboard in the opposite direction, resulting in inaccurate evaluations and exaggerated claims that call for a correction and a sober reassessment of the actual evidence. Such reassessment shows that there is considerable room for an open dialogue between contemporary psychology and Buddhist meditation practice traditions regarding their common ground in the aspiration to understand the workings of the mind with a view to alleviating unnecessary suffering.
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Naan, Naan, and Siti Aisyah. "Sufistic Meditation as a Form of Happiness Transformation." el Harakah: Jurnal Budaya Islam 25, no. 1 (July 12, 2023): 137–55. http://dx.doi.org/10.18860/eh.v25i1.18767.
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This study focuses on the discussion of Sufistic meditation as a form of happiness transformation. A discussion that has long been the subject of study. Happiness itself is the hope of everyone, but in reality, the happiness obtained is only false happiness, not eternal happiness. In Buddhist rituals, meditation is a practice that must be done in any school of Buddhism, and this has been a tradition since time immemorial. In this study, meditation from the Sufism perspective is presented as a method to enhance the transformation of true happiness. Meditation according to Buddhism has the same essence as the ritual practices in Islam, only the terms used vary. In Sufism, meditation has a word equivalent to the terms mentioned in Islam, namely Dhikr, tafakkur, mujahadah, muraqobah, riyadhah, and uzlah. In addition, the concept of happiness from several perspectives is also discussed, such as happiness from the perspective of Western psychology, happiness from the Sufistic perspective, and happiness according to experts. The author uses this topic as a study to further explore that Islam also has meditation methods with its perspective, and this Sufistic-based meditation is very supportive to improve the transformation of our spirituality in general and happiness in particular. Kajian ini memfokuskan pada pembahasan tentang meditasi sufistik sebagai bentuk transformasi kebahagiaan. Suatu pembahasan yang sudah lama menjadi bahan kajian. Sebagaimana kebahagiaan itu sendiri menjadi harapan setiap orang, tetapi pada kenyataannya kebahagiaan yang diperoleh hanyalah kebahagiaan yang bersifat semu, bukan kebahagiaan yang abadi. Dalam ritual agama Buddha, meditasi adalah satu praktik yang harus dilakukan dalam aliran Buddhaisme mana pun, dan ini sudah menjadi tradisi sejak dahulu kala. Dalam kajian ini meditasi perspektif tasawuf hadir sebagai metode untuk meningkatkan transformasi kebahagiaan yang sejati. Meditasi menurut agama Buddha memiliki esensi yang sama dengan ritual praktik yang ada dalam agama Islam, hanya saja istilah yang digunakan beragam. Dalam tasawuf, meditasi mempunyai padanan kata dengan istilah yang disebut dalam agama Islam, yaitu Dzikir, tafakkur, mujahadah, muraqobah, riyadhah, dan uzlah. Selain itu, juga dibahas konsep kebahagiaan dari beberapa perspektif, seperti kebahagiaan perspektif psikologi barat, kebahagiaan perspektif sufistik, dan kebahagiaan menurut para ahli. Topik ini penulis jadikan sebagai kajian pembahasan guna mengeksplorasi lebih jauh bahwa Islam juga mempunyai metode meditasi dengan perspektifnya sendiri, dan meditasi berbasis sufistik ini sangat mendukung untuk meningkatkan transformasi spititualitas kita umumnya dan kebahagiaan khususnya.
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Griffiths, Paul J., and Peter N. Gregory. "Traditions of Meditation in Chinese Buddhism." Journal of the American Oriental Society 108, no. 2 (April 1988): 346. http://dx.doi.org/10.2307/603691.
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